14. Drohavarga
The Chapter about Mischief Although the chapter is about droha (wrong, offence, mischief) the word only occurs in the title, the contents suggest mischief may be the best interpretation.
(18 Verses)
[14.1]
[stm.]
Akruddhasya hi yaḥ krudhyet, karma pāpam akurvataḥ,
duḥkhaṁ tam eva spṛśati, loke ’smiṁś ca paratra ca.
The one who would become angry at one lacking anger, at one not doing wicked deeds, that one is surely touched by suffering, both is this world and in the next world.
[14.2]
[stm.]
Pūrvaṁ kṣiṇoti hātmānaṁ, paścād bāhyaṁ vihiṁsati,
sa hatas tv itaraṁ hanti, vītaṁseneva pakṣiṇaḥ.
First one destroys oneself, later one harms another, that one, struck down, strikes another, like a fowler with a decoy.
[14.3]
[stm.]
Hantāraṁ labhate hantā, vairī vairāṇi paśyati,
akroṣṭāraṁ tathākroṣṭā, roṣitāraṁ ca roṣakaḥ.
The killer meets a killer, a hostile person sees those hostile, likewise the abuser meets an abuser, the wrathful person meets one prone to wrath.
[14.4]
[stm.]
Anyatrāśravaṇād asya Saddharmasyāvijānakāḥ,
āyuṣy evaṁ paritte hi, vairaṁ kurvanti kena cit.
Except through hearing this True Dharma, the ignorant, in such a short life, create enmity with someone.
[14.5]
[stm.]
Pṛthakchabdāḥ samutpannās,
“Taṁ ca śreṣṭham,” iti manyathā,
Saṁghe hi bhidyamāne ’smiṁ,
“Śreṣṭham” ity abhimanyathā.
Various words have arisen, you thought: “That is best,” when the Saṁgha is being divided, you imagine: “It is best.”
[14.6.i.]
[rh.q.]
Asthicchidāṁ prāṇahṛtāṁ, gavāśvadhanahāriṇāṁ,
rāṣṭraṁ vilumpatāṁ caiva, punar bhavati saṁgatam,
yuṣmākaṁ nu kathaṁ na syād imaṁ Dharmaṁ vijānatām?
For breakers of bones, takers of life, those who carry off cattle, horses and wealth, and even plunderers of the kingdom, there is reconciliation again, how could it not be for you who understand this Dharma?
[14.6.ii.]
[rh.q.]
Asthicchinnāḥ prāṇaharā, gavāśvadhanahārakāḥ,
rāṣṭrāṇāṁ ca viloptāras – teṣāṁ bhavati saṁgatam,
yuṣmākaṁ nu kathaṁ na syād imaṁ Dharmaṁ vijānatām.
The breakers of bones, takers of life, those who carry off cattle, horses and wealth, and plunderers of the realm – there is reconciliation for them, how could it not be for you who understand this Dharma?
[14.7]
[stm.]
Paṇḍitābhā parāmṛṣṭā, vāg yā gocarabhāṣiṇī,
vyāyacchanti mukhaṁ vāmā, yayā nītā na te budhāḥ.
Characterised by an appearance of wisdom, who has speech as his recourse, the crooked distort their mouths, the intelligent are not led by this.
[14.8]
[stm.]
Pare hi na vijānanti vayam atrodyamāmahe,
atra ye tu vijānanti, teṣāṁ śāmyanti methakāḥ.
The others do not understand that we are striving here, but for those who do understand this, their dissensions cease.
[14.9]
[stm.]
“Ākrośan mām avocan, mām ajayan, mām ajāpayet,”
atra ye hy upanahyanti, vairaṁ teṣāṁ na śāmyati.
“He spoke abusing me, he overcame me, he might rob me,” those who bear ill-will in this matter, their hatred never ceases.
[14.10]
[stm.]
“Ākrośan mām avocan, mām ajayan, mām ajāpayet,”
atra ye nopanahyanti, vairaṁ teṣāṁ praśāmyati.
“He spoke abusing me, he overcame me, he might rob me,” those who do not bear ill-will in this matter, their hatred ceases.
[14.11]
[stm.]
Na hi vaireṇa vairāṇi śāmyantīha kadā cana,
kṣāntyā vairāṇi śāmyanti, eṣa dharmaḥ sanātanaḥ.
For not by hatred do hatreds cease at any time here, hatreds cease through forbearance, this truth is eternal.
[14.12]
[stm.]
Vairaṁ na vaireṇa hi jātu śāmyec,
chāmyed avaireṇa tu vairabhāvaḥ,
vairaprasaṅgo hy ahitāya dṛṣṭas,
tasmād dhi vairaṁ na karoti vidvān.
Hatred can never cease through hatred, but by non-hatred the state of hatred can cease, seeing the lack of benefit in attachment to hatred, the wise therefore do not have hatred.
[14.13]
[adm.]
Sa cel labhed vai nipakaṁ sahāyaṁ
loke caraṁ sādhu hi nityam eva,
abhibhūya sarvāṇi parisravāṇi,
careta tenāptamanā smṛtātmā.
If one should find a discerning friend who is constantly living well in the world, overcoming all your troubles, one should live with that one, glad and mindful of oneself.
[14.14]
[adm.]
Sa cel labhed vai nipakaṁ sahāyaṁ
loke caraṁ sādhu hi nityam eva,
rājeva rāṣṭraṁ vipulaṁ prahāya,
ekaś caren, na ca pāpāni kuryāt.
If one should find a discerning friend who constantly lives well in the world, like a king abandoning his vast kingdom, one should live alone, one should not do wicked deeds.
[14.15]
[adm.]
Caraṁś ca nādhigaccheta sahāyaṁ tulyam ātmanaḥ,
ekacaryāṁ dṛḍhaṁ kuryān: nāsti bāle sahāyatā.
If while wandering one cannot find a friend equal to oneself, one should resolve to live solitary: there is no friendship with a fool.
[14.16.i]
[adm. + sim.]
Ekasya caritaṁ śreyo na tu bālaḥ sahāyakaḥ,
ekaś caren na ca pāpāni kuryād,
alpotsuko ’raṇyagataiva nāgaḥ.
The life of a solitary is better than having a foolish friend, one should live solitary and not do wicked deeds, unconcerned, like an elephant gone to the wilds.
[14.16.ii]
[adm. + sim.]
Ekasya caritaṁ ṣreyo na tu bālasahāyatā,
alpotsukaś cared eko, mātaṅgāraṇye nāgavat.
The life of a solitary is better than friendship with a fool, one should live unconcerned, solitary, like a elephant in the wilds.
Drohavargaḥ, 14.
The Chapter about Mischief, the Fourteenth